The '''Apocalypse''', or the '''Book of Revelation''', it has been said, is impossible to know outside of the [[Divine Liturgy|Liturgy]], and it is certainly spiritually dangerous to try to read too deeply into it, especially if one has been a long time distant from [[Holy Communion]].

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[[Image:PatmosV.JPG|thumb|right|Cave of the Apocalypse - View of [[Patmos]]]]

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[[Image:Patmos.JPG|thumb|right|Inside the Cave of the Apocalypse]]

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[[Image:JohnTheologian.JPG|thumb|right|[[John the Theologian]]]]

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The '''Apocalypse of St. John''', or the '''Book of Revelation''', is the last book of the Bible, and in most traditions is believed to cover those events which surround the end of the world, and the ''Last Judgement''.

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"We must have humility when approaching [[Scripture]]. Even some of the Church's greatest and most philosophically sophisticated [[saint]]s stated that some passages were difficult for them. We must therefore be prepared to admit that our interpretations may be wrong, submitting them to the judgment of the Church." —from the article on [[Hermeneutics]]

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==History==

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According to Tradition, the Apocalypse was written by [[Saint|St.]] [[John the Theologian]], one of the Twelve [[Apostles]], while he was in exile on the island of Patmos towards the end of his life.

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The book finally was accepted into the [[Canon]] after much dispute.

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==History==

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==Methods of interpretation==

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This book is generally attributed to [[Saint|St.]] [[John the Theologian]], one of the Twelve [[Apostles]], and written as he was exiled in the island of Patmos towards the end of his life. The book itself has been one of the many to drift in and out of the [[Bible]] canon, and it certainly is controversial; [[heterodox]] opinion itself is not always certain that it actually is [[prophecy]], or even referring to the end of the world, and the [[Last Judgment]]. <!-- Well, feel free to expand... --->

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There are a variety of ways to interpret the book of Revelation, and many of these methods overlap.

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==The text==

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Some read the book of Revelation as entirely symbolic. This type of interpretation is often called Idealism, and "translates" the symbols found in the book as universal symbols depicting the clash between good and evil.

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The writings of Fr. [[Seraphim Rose]] are a good starting point.

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Others read Revelation as a book containing symbolism regarding events entirely contained in the past--in this school of interpretation, Revelation is about what has already happened, and not what will happen in the future. This is often called the Preterist (from Latin, meaning "Past") school of interpretation. In this school of thought, Revelation uses preexisting Jewish symbolism the depict and explain the immediate and pressing concerns of the author.

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Within the book there is a certain metaphor and symbolism, and it is important to note that this symbolism can have more than one meaning. The number seven is often used to represent permanence, as this was the day of the completion of [[Creation]]; the woman can represent the [[Church]], and the serpent Satan; and other things we will likely not understand until the end comes.

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Still others read the book as a book of speculative prophecy, literally portraying the apocalyptic end of time in which the glorified Christ will come to earth and usher in Judgment Day. While not all people who adopt this Futurist method insist on interpreting every symbol as literally as possible, this is by far the most common interpretation in fundamentalist camps. Another method, similar in methodology, is the Historicist school, which identifies some of Revelation as occurring in the past and some as occurring in the future&mdash;often, this method applies the imagery of Revelation to major historical events, i.e., equating the plague of locusts with the spread of Islam throughout medieval Europe.

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Another fairly recent and somewhat theologically liberal school of thought pays special attention to Revelation 19.10, in which an angel tells the author, "The spirit of prophecy is the testimony of Jesus Christ." In this light, some argue, Revelation is a depiction of the story of Jesus, using symbols related to Jesus and the Jewish traditions which he both followed and fulfilled. Typically, this school borrows heavily from the Preterist and Idealist schools, but sometimes from the Futurist and Historicist schools of interpretation as well.

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==Literary devices==

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Symbolism plays a key role in the book of Revelation, and is modeled after similar works, particularly the Book of Daniel, which seems to portray concrete events with highly-developed symbols. Portions of other Old Testament works follow this pattern, such as Ezekiel and Jeremiah. As much as 90% of Revelation's text is borrowed from previous Jewish texts, the Talmud, and is often reframed. Accordingly, most of the scenes and symbols used in Revelation utilize preexisting Jewish imagery, and often seem to represent Christian events from a Jewish perspective.

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Parallel structure also plays a large part in Revelation as a work of literature. For example, the story of two witnesses in chapter 11, raised to life by the Spirit of God, strongly parallels the following story in chapter 12, in which symbols opposite the witnesses&mdash;the Dragon, specifically, and others by extension&mdash;are raised to life by an anti-spirit opposing God.

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There are a number of possible explanations for both of these devices. Orthodox tradition identifies 85 AD as the time of Revelation's final creation, placing the author and his audience in a time of intense persecution under the Roman Emperor Domitian. Other scholars alternatively suggest the Neronian persecutions as the time of Revelation's creation. In either case, it appears as though Revelation was written during a historical period hostile to the message and methods of Christianity as a whole. It may be that Revelation's author both adopted his symbolic style and utilized a tightly-knit parallel structure to obscure the Christianity story enough to save it from destruction yet still communicate its central message. Only those already familiar with the Jewish symbolism from which he borrows so heavily will understand the original meanings of those symbols and comprehend the new message which he is trying to communicate.

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Another alternative or additional possibility is that Revelation forces would-be Christian scholars to tackle its very intricate and complicated imagery, forcing them to delve into the Jewish history, tradition, and texts from which Christianity springs. This, too, fits the historical situation of the early Church, which moved further and further from its Jewish roots as Christianity became more and more Hellenized; no matter what school of thought one favors, a mastery of the orthodox Jewish texts is critical to a full understanding of the Revelator's message.

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The Book of Revelation is best divided into three parts:

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*those things that have occured,

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*those things that are in the process of happening, and

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*those things that have yet to be. <!-- Various discussions with my parish priest. --->

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===Those things that have occurred===

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Satan's fall from Heaven, as well as, in some understandings, the thousand-year reign of [[Christ]] ('one thousand' is likely used symbolically rather than an absolute value), or, in Orthodox understanding, the Church. It is important to remember that the [[Second Coming]] is described as "like lightning from the east to west," and that Christ Himself warns of those who come claiming to be Him. <!-- (Please, if you are knowledgeable in the subject, expand) --->

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===Those things that are in the process of happening===

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Well, many things, in modern times it is not hard to think that evil reigns; we certainly have wars and rumors of wars. There is an ongoing drive towards one Church, and perhaps the time when the Church will hide in the desert is not far off.

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===Those things that have yet to be===

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These are many, and are cataclysmic. The stars falling from the sky, the fall of the city referred to as Babylon, the return of the two prophets Elijah and Enoch (who were taken to heaven and didn't yet pass through physical death). <!-- Please expand --->

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==Common question: ''Pre- or post-millennialism''==

==Common question: ''Pre- or post-millennialism''==

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Neither! The view of the Church is that the thousand-year reign of Christ refers to the current, and perhaps long-past, time of the reign of the Church, which in places such as Russia, Greece, and Constantinople, was practically literal.

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The view of the Orthodox Church can best be described as "amillenialist"; that is, holding to the teaching that the thousand years mentioned in the Apocalypse refers to the current age of the Church.

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==The Last Judgment==

==The Last Judgment==

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''The Soul after Death'' by Fr. Seraphim Rose is an excellent reference for this.

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''The Soul after Death'' by Fr. [[Seraphim Rose]] is an excellent reference for this.

==Sources==

==Sources==

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[[Category:New Testament]]

[[Category:New Testament]]

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[[Category:Scripture]]

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[[el:Αποκάλυψις Ιωάννου]]

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[[ro:Apocalipsa Sfântului Ioan Teologul]]

Latest revision as of 21:21, April 30, 2013

This article or section needs a cleanup to bring it to a higher standard of quality. Recommendation:

The Apocalypse of St. John, or the Book of Revelation, is the last book of the Bible, and in most traditions is believed to cover those events which surround the end of the world, and the Last Judgement.

"We must have humility when approaching Scripture. Even some of the Church's greatest and most philosophically sophisticated saints stated that some passages were difficult for them. We must therefore be prepared to admit that our interpretations may be wrong, submitting them to the judgment of the Church." —from the article on Hermeneutics

This article or section is a stub (i.e., in need of additional material). You can help OrthodoxWiki by expanding it.

Methods of interpretation

There are a variety of ways to interpret the book of Revelation, and many of these methods overlap.

Some read the book of Revelation as entirely symbolic. This type of interpretation is often called Idealism, and "translates" the symbols found in the book as universal symbols depicting the clash between good and evil.

Others read Revelation as a book containing symbolism regarding events entirely contained in the past--in this school of interpretation, Revelation is about what has already happened, and not what will happen in the future. This is often called the Preterist (from Latin, meaning "Past") school of interpretation. In this school of thought, Revelation uses preexisting Jewish symbolism the depict and explain the immediate and pressing concerns of the author.

Still others read the book as a book of speculative prophecy, literally portraying the apocalyptic end of time in which the glorified Christ will come to earth and usher in Judgment Day. While not all people who adopt this Futurist method insist on interpreting every symbol as literally as possible, this is by far the most common interpretation in fundamentalist camps. Another method, similar in methodology, is the Historicist school, which identifies some of Revelation as occurring in the past and some as occurring in the future—often, this method applies the imagery of Revelation to major historical events, i.e., equating the plague of locusts with the spread of Islam throughout medieval Europe.

Another fairly recent and somewhat theologically liberal school of thought pays special attention to Revelation 19.10, in which an angel tells the author, "The spirit of prophecy is the testimony of Jesus Christ." In this light, some argue, Revelation is a depiction of the story of Jesus, using symbols related to Jesus and the Jewish traditions which he both followed and fulfilled. Typically, this school borrows heavily from the Preterist and Idealist schools, but sometimes from the Futurist and Historicist schools of interpretation as well.

Literary devices

Symbolism plays a key role in the book of Revelation, and is modeled after similar works, particularly the Book of Daniel, which seems to portray concrete events with highly-developed symbols. Portions of other Old Testament works follow this pattern, such as Ezekiel and Jeremiah. As much as 90% of Revelation's text is borrowed from previous Jewish texts, the Talmud, and is often reframed. Accordingly, most of the scenes and symbols used in Revelation utilize preexisting Jewish imagery, and often seem to represent Christian events from a Jewish perspective.

Parallel structure also plays a large part in Revelation as a work of literature. For example, the story of two witnesses in chapter 11, raised to life by the Spirit of God, strongly parallels the following story in chapter 12, in which symbols opposite the witnesses—the Dragon, specifically, and others by extension—are raised to life by an anti-spirit opposing God.

There are a number of possible explanations for both of these devices. Orthodox tradition identifies 85 AD as the time of Revelation's final creation, placing the author and his audience in a time of intense persecution under the Roman Emperor Domitian. Other scholars alternatively suggest the Neronian persecutions as the time of Revelation's creation. In either case, it appears as though Revelation was written during a historical period hostile to the message and methods of Christianity as a whole. It may be that Revelation's author both adopted his symbolic style and utilized a tightly-knit parallel structure to obscure the Christianity story enough to save it from destruction yet still communicate its central message. Only those already familiar with the Jewish symbolism from which he borrows so heavily will understand the original meanings of those symbols and comprehend the new message which he is trying to communicate.

Another alternative or additional possibility is that Revelation forces would-be Christian scholars to tackle its very intricate and complicated imagery, forcing them to delve into the Jewish history, tradition, and texts from which Christianity springs. This, too, fits the historical situation of the early Church, which moved further and further from its Jewish roots as Christianity became more and more Hellenized; no matter what school of thought one favors, a mastery of the orthodox Jewish texts is critical to a full understanding of the Revelator's message.

Common question: Pre- or post-millennialism

The view of the Orthodox Church can best be described as "amillenialist"; that is, holding to the teaching that the thousand years mentioned in the Apocalypse refers to the current age of the Church.

The Last Judgment

The Soul after Death by Fr. Seraphim Rose is an excellent reference for this.

Sources

Orthodoxy and the Religion of the Future, Fr. Seraphim Rose

The Soul after Death, Fr. Seraphim Rose

Additional notes on the Apocalypse from the American Tract Society Bible Dictionary

Apocalypse signifies revelation, but is particularly referred to the revelations which John had in the isle of Patmos, whither he was banished by Domitian. Hence it is another name for the book of Revelation. This book belongs, in its character, to the prophetical writings, and stands in intimate relation with the prophecies of the Old Testament, and more especially with the writings of the later prophets, as Ezekiel, Zechariah, and particularly Daniel, inasmuch as it is almost entirely symbolical. This circumstance has surrounded the interpretation of this book with difficulties, which no interpreter has yet been able fully to overcome. As to the author, the weight of testimony throughout all the history of the church is in favor of John, the beloved apostle. As to the time of its composition, most commentators suppose it to have been written after the destruction of Jerusalem, about A.D. 96; while others assign it an earlier date.

It is an expanded illustration of the first great promise, "The seed of the woman shall bruise the head of the serpent." Its figures and symbols are august and impressive. It is full of prophetic grandeur, and awful in its hieroglyphics and mystic symbols: seven seals opened, seven trumpets sounded, seven vials poured out; mighty antagonists and hostile powers, full of malignity against Christianity, and for a season oppressing it, but at length defeated and annihilated; the darkened heaven, tempestuous sea, and convulsed earth fighting against them, while the issue of the long combat is the universal reign of peace and truth and righteousness-the whole scene being relieved at intervals by a choral burst of praise to God the Creator, and Christ the Redeemer and Governor. Thus its general scope is intelligible to all readers, or it could not yield either hope or comfort. It is also full of Christ. It exhibits his glory as Redeemer and Governor, and describes that deep and universal homage and praise which the "Lamb that was slain" is forever receiving before the throne. Either Christ is God, or the saints and angels are guilty of idolatry.

"To explain this book perfectly," says Bishop Newton, "is not the work of one man, or of one age; probably it never will be clearly understood till it is all fulfilled."

(The American Tract Society Bible Dictionary is a dictionary of the Holy Bible, for general use in the study of the scriptures; with engravings, maps, and tables. Its copyrights have expired. Previously published in New York by the American Tract society [c1859]. Rand, W. W. (William Wilberforce), 1816-1909, ed.)